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thereafter, as non-self, he resolves in the subtle. For him thus resolved, or faith alone; and having the concentration faculty predominant, would be the moment of emergence. For the delusion of the gross characteristic, for one whose faculty is wisdom, seeing insightfully; having struck upon the nature of phenomena, he penetrates the subtle. Therefore, for one whose faculty is faith, the two emergences from the beginning; at the end, for one who follows faith, wisdom becomes perfectly complete. For one whose faculty is wisdom, they say the rest, some teachers, however; the blending of faculties, named, they explain in the emergences. One who goes to seven existences at most, and another, family-to-family; one-seeded, thus three-fold, the Stream-enterer is called. Only once having come to this world again, a person; by the name Once-returner, the second also is declared. o. 1823. One who attains Nibbāna in the interval, another by striking the goal, likewise; without exertion, with exertion, one who goes upstream, thus fivefold. 1824. And the Non-returner is the third, and the Arahant is the fourth; thus four are those established in the fruits, and those established in the paths are beyond them. 1825. By way of development, and according to penetration; there are four pairs, and eight noble individuals. 1826. Views and doubt are abandoned, completely by the first path; also evil deeds leading to lower realms, and other evil are abandoned. 1827. By the Once-returner path, gross defilements are likewise exhausted; by the Non-returner path, sensual desire and ill-will are completely. 1828. By Arahantship all, defilements are completely exhausted; thus the destruction of defilements according to suitability, should be understood by the discerning. 1829. The four analytical knowledges, in meaning, in doctrine, in language; and in ready wit, they speak of, knowledge gone to distinction, the wise. 1830. Cause and effect and Nibbāna, and the spoken meaning, likewise another; and result and action, these five, are spoken of by the name of meaning. 1831. Cause and the noble path, and the spoken (doctrine), likewise another; and wholesome and unwholesome, these five, doctrines are declared. 1832. There, in these tenfold divisions, in meaning and doctrine, as appropriate; that usage by nature, is considered to be language. 1833. Distinguished by various divisions such as its respective sphere and function, in various places; that knowledge which proceeds, is called ready wit. 1834. Previous practice, extensive learning, local language, and tradition; inquiry, and attainment, support, good friendship. 1835. Having thus obtained supporting conditions, analytical knowledge breaks forth; either in the stage of the Arahant, or in the stage of the trainee. 1836. From stream (of mind), from tradition, and also from the object (of meditation); they declare the arising, of the fruit to be threefold, the wise. 1837. Thence threefold attainment, such as the fruit of stream-entry; and emptiness and signless, and likewise undirected. 1838. And that, by the method mentioned, for one desiring to attain; for one discerning formations, the fruit manifests itself. 1839. But the attainment of cessation, the acquisition of form and formless (states) who; The non-returner who enters, and the Arahant, just so. 1840. Having entered the attainments of form and formless, in due order; Having emerged, discerning, in each and every conditioned thing. 1841. Having set in motion the pair, calm and insight; Having reached the sphere of nothingness, and beyond that. 1842. Having resolved what should be resolved, having made the appropriate attention; The wise one enters the attainment of the path of the formless. 1843. Then he touches cessation, after two thought-moments; This non-existence of his mind is called cessation. 1844. From the arising of the fruition-mind, his emergence is declared; Then, cutting off the life-continuum, the intelligent one reviews. 1845. Thus, this supreme cultivation of wisdom, the support of many virtues; The mindful yogi should cultivate, desiring his own welfare. 1846. Thus, perfecting the purifications of virtue, mind, and wisdom; Having attained perfect enlightenment, free from sorrow, They maintain supreme well-being for a long time. 1847. Those who have attained their goal, supremely joyful, Whose defilements and stains are washed away, the great sages; Because of their utterly pure qualities, they are the supreme recipients of offerings for the world. Thus ends the thirteenth chapter, called the Section on the Fruits of Consequence, in the Treatise on the Delineation of Mind and Matter. And the section on insight is completely finished. Concluding Remarks 1848. Thus far, what was promised at the outset, "I will explain"; The Treatise on the Delineation of Mind and Matter has been completed by me. 1849. Thirteen chapters, divided into seven sections and more; The recitations in the Treatise on the Delineation of Mind and Matter have been revealed. 1850. The ultimate realities of Abhidhamma, calm and insight; Are divided separately, thus considered threefold in this division. 1851. This knowledge and liberation, for those who discern in their hearts; Desiring what is dear, for those who seek in this teaching. 1852. May the wise one, like a sunbeam dispelling the darkness of the mind; Long illuminate the abode of the jewel of the good Dhamma. 1853. Scholarship in ultimate realities, skill in practice; By one desiring this for the bhikkhus, the Sugata in the Dispensation. 1854. The analysis of mind-and-matter, unconfused, undisturbed; By one desiring welfare, by me, who has done well, it is completed. 1855. A house like Mount Meru, adorned with great stupas; With the great Bodhi tree, ascended to the great monastery, a great festival. 1856. Capable of adorning, sufficient, for a long time, ascetics; The adornment of the island of Lanka, a dwelling free from blemish. 1857. The analysis of mind-and-matter, just as without hindrance; So may this be completed in the world, and good intentions be fulfilled. Thus, composed by Acariya Anuruddha, the treatise called Nāmarūpapariccheda is finished. Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One. The Ascertainment of Ultimate Truths Introduction to the Treatise 1. Having paid homage to those worthy of homage, the supreme Triple Gem; I shall briefly explain, the Ascertainment of Ultimate Truths. First Chapter 1. Division of Consciousness 1. Discourse on the Compendium of Intrinsic Nature 2. Consciousness, mental factors, matter, and Nibbāna, the unsurpassed; These four kinds of phenomena were taught, by the revealer of the Four Noble Truths. 3. Consciousness is eighty-nine-fold, there one should understand; Or ninety-one-fold, or one hundred and twenty-one-fold. 4. Fifty-two in intrinsic nature, are the mental factors considered; Varying according to the arising of consciousness, in accordance with their association. 5. Matter is twenty-eight-fold, by division into primary elements and derived matter; But matter as intrinsic nature is twofold, and (derived matter) is eighteen-fold. 6. Nibbāna, however, is explained, as unconditioned and unsurpassed; Conventional reality (paññatti) is said, to be twofold, by way of meaning and name. 7. Now I shall explain their, divisions in due order; How the ultimate truths are fourfold, and conventional reality is twofold. 8. By division into wholesome and so on, consciousness there is fourfold; Likewise, by division into planes, how it is from the sense-sphere plane and so on. 9. Accompanied by joy, and likewise accompanied by equanimity; Associated with knowledge, and dissociated (from knowledge) – thus it is divided. 10. Unprompted and prompted – thus again it is divided into eight ways; Sense-sphere wholesome consciousness, which accomplishes a good destiny in the sense-sphere. 11. Initial application, sustained application, joy, pleasure, and one-pointedness of mind are associated. The first jhāna is wholesome, declared to have five factors. 12. The second jhāna, free from initial application, is indeed four-factored; The third jhāna, free from sustained application, is then three-factored. 13. The fourth, free from rapture, is conjoined with equanimity and one-pointedness; The fifth, they declare, is both two-factored. 14. Thus, by the division of jhāna factors, consciousness becomes fivefold; Wholesome rūpāvacara, operating in the rūpa realm. 15. The base of infinite space, is the first wholesome; The base of infinite consciousness, is likewise the second and third. 16. The base of nothingness, is then the fourth mind; And the base of neither perception nor non-perception, thus fourfold. 17. These are called wholesome āruppa, conjoined with equanimity and one-pointedness; All these are two-factored, accomplishing the āruppa existence. 18. The stream-entry path consciousness, is likewise the first supramundane; Once-returner, non-returner, and arahant, in every way. 19. Fourfold by path division, fivefold by jhāna division; Twenty supramundane wholesome, mixed with two. 20. Thus, by division of planes, wholesome is fourfold; Twenty-one, or twenty-two, or thirty-seven kinds. 21. Accompanied by joy, and likewise accompanied by equanimity; Conjoined with wrong view, and disjoined, thus divided. 22. Unprompted and prompted, again divided into eight; They declare root of greed, greed and delusion, two roots. 23. Accompanied by displeasure, conjoined with aversion; Unprompted and prompted, again divided into two. 24. They declare root of hatred, hatred and delusion, two roots; Accompanied by doubt, and accompanied by restlessness. 25. Conjoined with equanimity feeling, delusion is then twofold; They declare root of delusion, delusion alone is one root. 26.